[
AN
ESSAY
ON
MAN
.
]
EPISTLE
I.
AWAKE
!
my
ST.
JOHN
!
leave
all
meaner
things
To
low
Ambition
and
the
Pride
of
Kings
.
Let
Us
(
since
Life
can
little
more
supply
Than
just
to
look
about
us
,
and
to
die
)
Expatiate
free
,
o'er
all
this
Scene
of
Man
,
A
mighty
Maze
!
but
not
without
a
Plan
;
A
Wild
,
where
weeds
and
flow'rs
promiscuous
shoot
,
Or
Garden
,
tempting
with
forbidden
fruit
.
Together
let
us
beat
this
ample
field
,
Try
what
the
open
,
what
the
covert
yield
;
The
latent
tracts
or
giddy
heights
explore
,
Of
all
who
blindly
creep
,
or
sightless
soar
;
Eye
Nature's
walks
,
shoot
Folly
as
it
flies
,
And
catch
the
manners
living
as
they
rise
;
Laugh
where
we
must
,
be
candid
where
we
can
,
But
vindicate
the
Ways
of
GOD
to
Man
.
Say
first
,
of
God
above
,
or
Man
below
,
What
can
we
reason
,
but
from
what
we
know
?
Of
Man
,
what
see
we
but
his
Station
here
,
From
which
to
reason
,
or
to
which
refer
?
Thro'
Worlds
unnumber'd
tho'
the
God
be
known
,
'Tis
ours
to
trace
him
,
only
in
our
own
.
He
who
thro'
vast
Immensity
can
pierce
,
See
worlds
on
worlds
compose
one
Universe
,
Observe
how
System
into
System
runs
,
What
other
Planets
,
and
what
other
Suns
?
What
vary'd
Being
peoples
ev'ry
Star
?
May
tell
,
why
Heav'n
has
made
us
as
we
are
.
But
of
this
frame
the
bearings
,
and
the
Ties
,
The
strong
connections
,
nice
dependencies
,
Gradations
just
,
has
thy
pervading
soul
Look'd
thro'
?
or
can
a
Part
contain
the
Whole
?
Is
the
great
Chain
that
draws
all
to
agree
,
And
drawn
supports
,
upheld
by
God
,
or
thee
?
Presumptuous
Man
!
the
Reason
would'st
thou
find
Why
form'd
so
weak
,
so
little
,
and
so
blind
?
First
,
if
thou
can'st
,
the
harder
reason
guess
Why
form'd
no
weaker
,
blinder
,
and
no
less
?
Ask
of
thy
mother
Earth
,
why
oaks
are
made
Taller
or
stronger
than
the
weeds
they
shade
?
Or
ask
of
yonder
argent
fields
above
,
Why
Jove's
Satellites
are
less
than
Jove
?
Of
Systems
possible
,
if
'tis
confest
That
Wisdom
infinite
must
form
the
best
,
Where
all
must
full
,
or
not
coherent
be
,
And
all
that
rises
,
rise
in
due
degree
;
Then
,
in
the
scale
of
life
and
sense
,
'tis
plain
There
must
be
,
some
where
,
such
a
rank
as
Man
;
And
all
the
question
(
wrangle
'ere
so
long
)
Is
only
this
,
if
God
has
plac'd
him
wrong
?
Respecting
Man
whatever
wrong
we
call
,
May
,
must
be
right
,
as
relative
to
All
.
In
human
works
,
though
labour'd
on
with
pain
,
A
thousand
movements
scarce
one
purpose
gain
;
In
God's
,
one
single
can
its
End
produce
,
Yet
serves
to
second
too
some
other
Use
.
So
Man
,
who
here
seems
principal
alone
,
Perhaps
acts
second
to
a
Sphere
unknown
,
Touches
some
wheel
,
or
verges
to
some
gole
;
'Tis
but
a
part
we
see
,
and
not
a
whole
.
When
the
proud
Steed
shall
know
,
why
Man
restrains
His
fiery
course
,
or
drives
him
o'er
the
plains
;
When
the
dull
Ox
,
why
now
he
breaks
the
clod
,
Now
wears
a
Garland
,
an
Aegyptian
God
;
Then
shall
Man's
pride
and
dulness
comprehend
His
action's
,
passion's
,
being's
,
Use
and
End
;
Why
doing
,
suff'ring
,
check'd
,
impell'd
;
and
why
This
hour
a
Slave
,
the
next
a
Deity
?
Then
say
not
Man's
imperfect
,
Heav'n
in
fault
;
Say
rather
,
Man's
as
perfect
as
he
ought
;
His
being
measur'd
to
his
State
,
and
Place
,
His
time
a
moment
,
and
a
point
his
space
.
Heav'n
from
all
Creatures
hides
the
book
of
Fate
,
All
but
the
page
prescrib'd
,
their
present
state
,
From
Brutes
what
Men
,
from
Men
what
Spirits
know
,
Or
who
could
suffer
Being
here
below
?
The
Lamb
thy
riot
dooms
to
bleed
to
day
,
Had
he
thy
Reason
,
would
he
skip
and
play
?
Pleas'd
to
the
last
,
he
crops
the
flow'ry
food
,
And
licks
the
hand
just
rais'd
to
shed
his
blood
.
Oh
blindness
to
the
future
!
kindly
giv'n
,
That
each
may
fill
the
Circle
mark'd
by
Heav'n
,
Who
sees
with
equal
eye
,
as
God
of
All
,
A
Hero
perish
,
or
a
Sparrow
fall
,
Atoms
,
or
Systems
,
into
ruin
hurl'd
,
And
now
a
Bubble
burst
,
and
now
a
World
!
Hope
humbly
then
;
with
trembling
pinions
soar
;
Wait
the
great
teacher
,
Death
,
and
God
adore
!
What
future
bliss
,
he
gives
not
thee
to
know
,
But
gives
that
Hope
to
be
thy
blessing
now
.
Hope
springs
eternal
in
the
human
breast
;
Man
never
is
,
but
always
to
be
blest
;
The
soul
uneasy
,
and
confin'd
at
home
,
Rests
,
and
expatiates
,
in
a
life
to
come
.
Lo
!
the
poor
Indian
,
whose
untutor'd
mind
Sees
God
in
clouds
,
or
hears
him
in
the
wind
;
His
soul
,
proud
Science
never
taught
to
stray
Far
as
the
Solar
walk
,
or
Milky
way
;
Yet
simple
Nature
to
his
Hope
has
giv'n
Behind
the
cloud-topt
hill
an
humbler
heav'n
,
Some
safer
world
in
depth
of
woods
embrac'd
,
Some
happier
Island
in
the
watry
waste
,
Where
Slaves
once
more
their
native
land
behold
,
No
Fiends
torment
,
no
Christians
thirst
for
Gold
.
To
be
,
contents
his
natural
desire
,
He
asks
no
Angel's
wing
,
or
Seraph's
fire
,
But
thinks
,
admitted
to
that
equal
sky
,
This
faithful
Dog
shall
bear
him
company
.
Go
,
wiser
thou
!
and
in
thy
scale
of
sense
Weigh
thy
Opinion
against
Providence
:
Call
Imperfection
what
thou
fancy'st
such
;
Say
,
here
he
gives
too
little
,
there
too
much
;
Destroy
all
Creatures
for
thy
sport
or
gust
,
Yet
cry
,
if
Man's
unhappy
,
God's
unjust
,
If
Man
,
alone
,
engross
not
Heav'ns
high
care
,
Alone
,
made
perfect
here
,
immortal
there
;
Snatch
from
his
hand
the
Balance
and
the
Rod
,
Re-judge
his
Justice
,
Be
the
GOD
of
GOD
!
In
reas'ning
Pride
(
my
Friend
)
our
error
lies
;
All
quit
their
sphere
,
and
rush
into
the
Skies
.
Pride
still
is
aiming
at
the
blest
abodes
,
Men
would
be
Angels
,
Angels
would
be
Gods
.
Aspiring
to
be
Gods
,
if
Angels
fell
,
Aspiring
to
be
Angels
,
Men
rebell
:
And
who
but
wishes
to
invert
the
Laws
Of
ORDER
,
sins
against
th'
Eternal
Cause
.
Ask
for
what
end
the
heav'nly
Bodies
shine
?
Earth
for
whose
use
?
Pride
answers
,
"
'Tis
for
mine
:
"
For
me
kind
Nature
wakes
her
genial
pow'r
,
"
Suckles
each
herb
,
and
spreads
out
ev'ry
flow'r
;
"
Annual
for
me
the
grape
,
the
rose
renew
"
The
juice
nectareous
,
and
the
balmy
dew
;
"
For
me
the
mine
a
thousand
treasures
brings
,
"
For
me
health
gushes
from
a
thousand
springs
;
"
Seas
roll
to
waft
me
,
suns
to
light
me
rise
,
"
My
footstool
earth
,
my
canopy
the
skies
.
But
errs
not
Nature
from
this
gracious
end
,
From
burning
Suns
when
livid
deaths
descend
,
When
Earthquakes
swallow
,
or
when
Tempests
sweep
Towns
to
one
grave
,
and
Nations
to
the
Deep
?
No
(
'tis
reply'd
)
the
first
Almighty
Cause
"
Acts
not
by
partial
,
but
by
gen'ral
Laws
;
"
Th'
Exceptions
few
;
some
Change
since
all
began
;
"
And
what
created
,
perfect
?
"
—
Why
then
Man
?
If
the
great
End
be
human
Happiness
,
And
Nature
deviates
,
how
can
Man
do
less
?
As
much
that
End
a
constant
course
requires
Of
show'rs
and
sunshine
,
as
of
Man's
Desires
,
As
much
eternal
springs
and
cloudless
skies
,
As
men
for
ever
temp'rate
,
calm
,
and
wise
.
If
Plagues
or
Earthquakes
break
not
heav'ns
design
,
Why
then
a
Borgia
or
a
Catiline
?
From
Pride
,
from
Pride
,
our
very
reas'ning
springs
;
Account
for
moral
,
as
for
nat'ral
things
:
Why
charge
we
heav'n
in
those
,
in
these
acquit
?
In
both
,
to
reason
right
,
is
to
submit
.
Better
for
us
,
perhaps
,
it
might
appear
,
Were
there
all
harmony
,
all
virtue
here
;
That
never
air
or
ocean
felt
the
wind
;
That
never
passion
discompos'd
the
mind
:
But
All
subsists
by
elemental
strife
;
And
Passions
are
the
Elements
of
life
.
The
gen'ral
Order
,
since
the
whole
began
,
Is
kept
in
Nature
,
and
is
kept
in
Man
.
What
would
this
Man
?
now
upward
will
he
soar
,
And
little
less
than
Angel
,
would
be
more
;
Now
looking
downward
,
just
as
griev'd
appears
To
want
the
strength
of
Bulls
,
the
fur
of
Bears
.
Made
for
his
use
all
Creatures
if
he
call
,
Say
what
their
use
,
had
he
the
pow'rs
of
all
?
Nature
to
these
without
profusion
kind
,
The
proper
organs
,
proper
pow'rs
assign'd
,
Each
seeming
want
compensated
of
course
,
Here
,
with
degrees
of
Swiftness
,
there
,
of
Force
;
It
is
a
certain
Axiom
in
the
Anatomy
of
Creatures
,
that
in
proportion
as
they
are
form'd
for
Strength
their
Swiftness
is
lessen'd
;
or
as
they
are
form'd
for
Swiftness
,
their
Strength
is
abated
.
All
in
exact
proportion
to
the
state
,
Nothing
to
add
,
and
nothing
to
abate
.
Each
Beast
,
each
Insect
,
happy
in
its
own
,
Is
Heav'n
unkind
to
Man
,
and
Man
alone
?
Shall
he
alone
,
whom
rational
we
call
,
Be
pleas'd
with
nothing
,
if
not
bless'd
with
all
?
The
bliss
of
Man
(
could
Pride
that
blessing
find
)
Is
,
not
to
think
,
or
act
,
beyond
Mankind
;
No
pow'rs
of
Body
or
of
Soul
to
share
,
But
what
his
Nature
and
his
State
can
bear
.
Why
has
not
Man
a
microscopic
eye
?
For
this
plain
reason
,
Man
is
not
a
Fly
.
Say
what
the
use
,
were
finer
opticks
giv'n
,
T'
inspect
a
Mite
,
not
comprehend
the
Heav'n
?
Or
Touch
,
if
tremblingly
alive
all
o'er
,
To
smart
,
and
agonize
at
ev'ry
pore
?
Or
keen
Effluvia
darting
thro'
the
brain
,
Die
of
a
Rose
,
in
aromatic
pain
?
If
Nature
thunder'd
in
his
opening
ears
,
And
stunn'd
him
with
the
music
of
the
Spheres
,
How
would
he
wish
that
Heav'n
had
left
him
still
The
whisp'ring
Zephyr
,
and
the
purling
rill
?
Who
finds
not
Providence
all-good
and
wise
,
Alike
in
what
it
gives
,
and
what
denies
?
Far
as
Creation's
ample
range
extends
,
The
scale
of
sensual
,
mental
pow'rs
ascends
;
Mark
how
it
mounts
to
Man's
imperial
race
,
From
the
green
myriads
in
the
peopled
grass
!
What
modes
of
Sight
,
betwixt
each
wide
extreme
,
The
Mole's
dim
curtain
,
and
the
Lynx's
beam
:
Of
smell
,
the
headlong
Lioness
The
manner
of
the
Lions
hunting
their
Prey
in
the
Deserts
of
Africa
is
this
;
at
their
first
going
out
in
the
night-time
they
set
up
a
loud
Roar
,
and
then
listen
to
the
Noise
made
by
the
Beasts
in
their
Flight
,
pursuing
them
by
the
Ear
,
and
not
by
the
Nostril
.
It
is
probable
,
the
story
of
the
Jackall's
hunting
for
the
Lion
was
occasion'd
by
observation
of
the
Defect
of
Scent
in
that
terrible
Animal
.
between
,
And
hound
,
sagacious
on
the
tainted
green
:
Of
hearing
,
from
the
Life
that
fills
the
flood
,
To
that
which
warbles
through
the
vernal
wood
:
The
spider's
touch
,
how
exquisitely
fine
!
Feels
at
each
thread
,
and
lives
along
the
line
:
In
the
nice
bee
,
what
sense
so
subtly
true
From
pois'nous
herbs
extracts
the
healing
dew
.
How
Instinct
varies
!
in
the
groveling
swine
,
Compar'd
,
half-reas'ning
Elephant
!
with
thine
;
'Twixt
that
,
and
Reason
,
what
a
nice
Barrier
,
For
ever
sep'rate
,
yet
for
ever
near
:
Remembrance
,
and
Reflection
,
how
ally'd
;
What
thin
partitions
Sense
from
Thought
divide
:
And
middle
natures
,
how
they
long
to
join
,
Yet
never
pass
th'
insuperable
line
!
Without
this
just
Gradation
,
could
they
be
Subjected
these
to
those
,
or
all
to
thee
?
The
pow'rs
of
all
subdu'd
by
thee
alone
,
Is
not
thy
Reason
all
those
pow'rs
in
one
?
See
,
thro'
this
air
,
this
ocean
,
and
this
earth
,
All
Matter
quick
,
and
bursting
into
birth
.
Above
,
how
high
progressive
life
may
go
?
Around
how
wide
?
how
deep
extend
below
?
Vast
Chain
of
Being
!
which
from
God
began
,
Natures
Ethereal
,
human
,
Angel
,
Man
,
Beast
,
bird
,
fish
,
insect
;
what
no
Eye
can
see
,
No
Glass
can
reach
:
from
Infinite
to
thee
,
From
thee
to
Nothing
!
—
On
superior
pow'rs
Were
we
to
press
,
inferior
might
on
ours
;
Or
in
the
full
Creation
leave
a
Void
,
Where
,
one
step
broken
,
the
great
Scale's
destroy'd
:
From
Nature's
Chain
whatever
link
you
strike
,
Tenth
or
ten
thousandth
,
breaks
the
chain
alike
.
And
if
each
System
in
gradation
roll
,
Alike
essential
to
th'
amazing
Whole
;
The
least
confusion
but
in
one
,
not
all
That
System
only
,
but
the
whole
must
fall
.
Let
Earth
unbalanc'd
from
her
Orbit
fly
,
Planets
and
Suns
rush
lawless
thro'
the
sky
,
Let
ruling
Angels
from
their
spheres
be
hurl'd
,
Being
on
Being
wreck'd
,
and
World
on
World
,
Heav'ns
whole
foundations
to
their
Centre
nod
,
And
Nature
tremble
,
to
the
Throne
of
God
.
All
this
dread
ORDER
break
—
For
whom
?
for
thee
,
Vile
Worm
!
—
O
Madness
!
Pride
!
Impiety
!
What
if
the
foot
ordain'd
the
dust
to
tread
,
Or
hand
to
toil
,
aspir'd
to
be
the
Head
?
What
if
the
head
,
the
eye
or
ear
,
repin'd
To
serve
mere
Engines
to
the
ruling
Mind
?
Just
as
absurd
,
for
any
Part
to
claim
To
be
Another
,
in
this
gen'ral
Frame
:
Just
as
absurd
,
to
mourn
the
tasks
,
or
pains
,
The
great
directing
Mind
of
All
ordains
.
All
are
but
parts
of
one
stupendous
Whole
,
Whose
Body
Nature
is
,
and
God
the
Soul
;
That
,
chang'd
thro'
all
,
and
yet
in
all
the
same
,
Great
in
the
Earth
as
in
th'
Aethereal
frame
,
Warms
in
the
Sun
,
refreshes
in
the
Breeze
,
Glows
in
the
Stars
,
and
blossoms
in
the
Trees
,
Lives
thro'
all
Life
,
extends
thro'
all
Extent
,
Spreads
undivided
,
operates
unspent
,
Breathes
in
our
soul
,
informs
our
mortal
part
,
As
full
,
as
perfect
,
in
a
hair
,
as
heart
,
As
full
,
as
perfect
,
in
vile
Man
that
mourns
,
As
the
rapt
Seraphim
that
sings
and
burns
;
To
Him
no
high
,
no
low
,
no
great
,
no
small
;
He
fills
,
he
bounds
,
connects
,
and
equals
all
.
Cease
then
,
nor
ORDER
Imperfection
name
:
Our
proper
bliss
depends
on
what
we
blame
.
Know
thy
own
Point
:
This
kind
,
this
due
degree
Of
blindness
,
weakness
,
Heav'n
bestows
on
thee
.
Submit
—
in
this
,
or
any
other
Sphere
,
Secure
to
be
as
blest
as
thou
canst
bear
;
Safe
in
the
hand
of
one
disposing
Pow'r
,
Or
in
the
natal
,
or
the
mortal
Hour
.
All
Nature
is
but
Art
,
unknown
to
thee
;
All
Chance
,
Direction
which
thou
canst
not
see
;
All
Discord
,
Harmony
not
understood
;
All
partial
Evil
,
universal
Good
:
And
spight
of
Pride
,
in
erring
Reason's
spight
,
One
truth
is
clear
;
"
Whatever
Is
,
is
RIGHT
.
"
EPISTLE
II
.
KNow
then
thy-self
,
presume
not
God
to
scan
;
The
proper
study
of
mankind
is
Man
.
Plac'd
on
this
Isthmus
of
a
middle
state
,
A
Being
darkly
wise
,
and
rudely
great
;
With
too
much
knowledge
for
the
Sceptic
side
,
With
too
much
weakness
for
a
Stoic's
pride
,
He
hangs
between
;
in
doubt
to
act
,
or
rest
,
In
doubt
to-deem
himself
a
God
,
or
Beast
,
In
doubt
his
mind
or
body
to
prefer
,
Born
but
to
die
,
and
reas'ning
but
to
err
;
Alike
in
ignorance
,
his
Reason
such
,
Whether
he
thinks
too
little
,
or
too
much
.
Chaos
of
Thought
and
Passion
,
all
confus'd
;
Still
by
himself
abus'd
,
or
dis-abus'd
;
Created
half
to
rise
,
and
half
to
fall
;
Great
Lord
of
all
things
,
yet
a
Prey
to
all
;
Sole
Judge
of
Truth
,
in
endless
Error
hurl'd
;
The
Glory
,
Jest
,
and
Riddle
of
the
world
!
Go
,
wond'rous
Creature
!
mount
where
Science
guides
,
Go
measure
Earth
,
weigh
Air
,
and
state
the
Tydes
,
Instruct
the
Planets
in
what
Orbs
to
run
,
Correct
old
Time
,
and
regulate
the
Sun
.
Go
,
soar
with
Plato
to
th'
empyreal
sphere
,
To
the
first
Good
,
first
Perfect
,
and
first
Fair
;
Or
tread
the
mazy
round
his
Follow'rs
trod
,
And
quitting
Sense
call
Imitating
God
,
As
Eastern
Priests
in
giddy
circles
run
,
And
turn
their
heads
,
to
imitate
the
Sun
.
Go
,
teach
Eternal
Wisdom
how
to
rule
;
Then
drop
into
thy-self
,
and
be
a
Fool
!
Superior
Beings
,
when
of
late
they
saw
A
mortal
Man
unfold
all
Nature's
Law
,
Admir'd
such
Wisdom
in
an
earthly
shape
,
And
show'd
a
NEWTON
,
as
we
show
an
Ape
.
Could
He
who
taught
each
Planet
where
to
roll
,
Describe
,
or
fix
,
one
Movement
of
the
Soul
?
Who
mark'd
their
points
,
to
rise
and
to
descend
,
Explain
,
or
his
Beginning
,
or
his
End
?
Alas
what
wonder
!
Man's
superior
part
Uncheck'd
may
rise
,
and
climb
from
Art
to
Art
;
But
when
his
own
great
work
is
but
begun
,
What
Reason
weaves
,
by
Passion
is
undone
.
Two
Principles
in
human
Nature
reign
;
Self-Love
,
to
urge
;
and
Reason
,
to
restrain
;
Nor
this
a
good
,
nor
that
a
bad
we
call
,
Each
works
its
end
,
to
move
,
or
govern
all
:
And
to
their
proper
operation
still
Ascribe
all
Good
;
to
their
improper
,
Ill
.
Self-Love
,
the
Spring
of
motion
,
acts
the
soul
;
Reason's
comparing
Balance
rules
the
whole
;
Man
,
but
for
that
,
no
Action
could
attend
,
And
but
for
this
,
were
active
to
no
End
.
Fix'd
like
a
Plant
,
on
his
peculiar
spot
,
To
draw
nutrition
,
propagate
,
and
rot
;
Or
Meteor-like
,
flame
lawless
through
the
void
,
Destroying
others
,
by
himself
destroy'd
.
Most
strength
the
moving
Principle
requires
,
Active
its
task
,
it
prompts
,
impels
,
inspires
:
Sedate
and
quiet
the
comparing
lies
,
Form'd
but
to
check
,
delib'rate
,
and
advise
.
Self-Love
yet
stronger
,
as
its
objects
nigh
;
Reason's
at
distance
and
in
prospect
lye
;
That
sees
immediate
Good
,
by
present
sense
,
Reason
the
future
,
and
the
consequence
;
Thicker
than
Arguments
,
Temptations
throng
,
At
best
more
watchful
this
,
but
that
more
strong
.
The
action
of
the
stronger
to
suspend
,
Reason
still
use
,
to
Reason
still
attend
:
Attention
,
Habit
and
Experience
gains
,
Each
strengthens
Reason
,
and
Self-love
restrains
.
Let
subtile
Schoolmen
teach
these
Friends
to
fight
,
More
studious
to
divide
,
than
to
unite
,
And
Grace
and
Virtue
,
Sense
and
Reason
split
,
With
all
the
rash
dexterity
of
Wit
.
Wits
,
just
like
fools
,
at
war
about
a
Name
,
Have
full
as
oft
,
no
meaning
,
or
the
same
.
Self-love
and
Reason
to
one
end
aspire
,
Pain
their
aversion
,
Pleasure
their
desire
;
But
greedy
that
its
object
would
devour
,
This
taste
the
honey
,
and
not
wound
the
flower
.
Pleasure
,
or
wrong
or
rightly
understood
,
Our
greatest
Evil
,
or
our
greatest
Good
.
Modes
of
Self-love
the
PASSIONS
we
may
call
;
'Tis
real
Good
,
or
seeming
,
moves
them
all
:
But
since
not
every
Good
we
can
divide
,
And
Reason
bids
us
for
our
own
provide
,
Passions
tho'
selfish
,
if
their
Means
be
fair
,
List
under
Reason
,
and
deserve
her
care
:
Those
that
imparted
,
court
a
nobler
aim
,
Exalt
their
kind
,
and
take
some
Virtue's
name
.
In
lazy
Apathy
let
Stoics
boast
Their
Virtue
fix'd
;
'tis
fix'd
as
in
a
Frost
:
Contracted
all
,
retiring
to
the
breast
:
But
Strength
of
Mind
is
Exercise
,
not
Rest
:
The
rising
tempest
puts
in
act
the
soul
,
Parts
it
may
ravage
,
but
preserves
the
whole
.
On
Life's
vast
Ocean
diversely
we
sail
,
Reason
the
Card
,
but
Passion
is
the
Gale
:
Nor
GOD
alone
in
the
still
Calm
we
find
,
He
mounts
the
Storm
,
and
walks
upon
the
Wind
.
Passions
,
like
Elements
,
tho'
born
to
fight
,
Yet
mix'd
and
soften'd
,
in
his
work
unite
:
These
,
'tis
enough
to
temper
and
employ
;
But
what
composes
Man
,
can
Man
destroy
?
Suffice
that
Reason
keep
to
Nature's
road
,
Subject
,
compound
them
,
follow
her
,
and
God
.
Love
,
Hope
,
and
Joy
,
fair
Pleasure's
smiling
train
,
Hate
,
Fear
,
and
Grief
,
the
Family
of
Pain
;
These
mix'd
with
art
,
and
to
due
bounds
confin'd
,
Make
,
and
maintain
,
the
Balance
of
the
Mind
:
The
Lights
and
Shades
,
whose
well-accorded
strife
Gives
all
the
Strength
and
Colour
of
our
life
.
Pleasures
are
ever
in
our
hands
,
or
eyes
,
And
when
in
Act
they
cease
,
in
Prospect
rise
;
Present
to
grasp
,
and
future
still
to
find
,
The
whole
employ
of
Body
and
of
Mind
.
All
spread
their
charms
,
but
charm
not
all
alike
;
On
diff'rent
Senses
diff'rent
Objects
strike
:
Hence
diff'rent
Passions
more
or
less
inflame
,
As
strong
,
or
weak
,
the
Organs
of
the
Frame
;
And
hence
one
Master
Passion
in
the
breast
,
Like
Aaron's
Serpent
,
swallows
up
the
rest
.
As
Man
perhaps
,
the
moment
of
his
breath
,
Receives
the
lurking
Principle
of
death
,
The
young
Disease
that
must
subdue
at
length
,
Grows
with
his
growth
,
and
strengthens
with
his
strength
:
So
,
cast
and
mingled
with
his
very
Frame
,
The
Mind's
disease
,
its
ruling
Passion
came
:
Each
vital
humour
which
should
feed
the
whole
,
Soon
flows
to
this
,
in
Body
and
in
Soul
.
Whatever
warms
the
heart
,
or
fills
the
head
,
As
the
mind
opens
,
and
its
functions
spread
;
Imagination
plies
her
dang'rous
art
,
And
pours
it
all
upon
the
peccant
part
.
Nature
its
Mother
,
Habit
is
its
Nurse
;
Wit
,
Spirit
,
Faculties
,
but
make
it
worse
;
Reason
itself
but
gives
it
edge
and
pow'r
,
As
Heav'n's
blest
Beam
turns
Vinegar
more
sow'r
.
The
ruling
Passion
,
be
it
what
it
will
,
The
ruling
Passion
conquers
Reason
still
.
We
,
wretched
subjects
tho'
to
lawful
sway
,
In
this
weak
Queen
,
some
Fav'rite
still
obey
.
Ah
!
if
she
lend
not
Arms
as
well
as
Rules
,
What
can
she
more
,
than
tell
us
we
are
Fools
?
Teach
us
to
mourn
our
nature
,
not
to
mend
,
A
sharp
Accuser
,
but
a
helpless
Friend
?
Or
from
a
Judge
turn
Pleader
,
to
persuade
The
choice
we
make
,
or
justify
it
made
?
Proud
of
imagin'd
Conquests
all
along
,
She
but
removes
weak
Passions
for
the
strong
;
So
,
when
small
Humours
gather
to
a
Gout
,
The
Doctor
fancies
he
has
driv'n
them
out
.
Yes
;
Nature's
Road
must
ever
be
prefer'd
;
Reason
is
here
no
Guide
,
but
still
a
Guard
;
'Tis
her's
to
rectify
,
not
overthrow
,
And
treat
this
Passion
more
as
Friend
than
Foe
:
A
MIGHTIER
POW'R
the
strong
Direction
sends
,
And
sev'ral
Men
impells
to
sev'ral
Ends
:
Like
varying
Winds
,
by
other
passions
tost
,
This
drives
them
constant
to
a
certain
Coast
.
Let
Pow'r
or
Knowledge
,
Gold
,
or
Glory
please
,
Or
(
oft
more
strong
than
all
)
the
Love
of
ease
,
Thro'
life
'tis
follow'd
,
ev'n
at
life's
expence
;
The
Merchant's
toil
,
the
Sage's
indolence
,
The
Monk's
humility
,
the
Hero's
pride
,
All
,
all
alike
find
Reason
on
their
side
.
Th'
Eternal
Art
,
educing
Good
from
Ill
,
Grafts
on
this
Passion
our
best
Principle
:
'Tis
thus
,
the
Mercury
of
Man
is
fix'd
,
Strong
grows
the
Virtue
with
his
Nature
mix'd
;
The
Dross
cements
what
else
were
too
refin'd
,
And
in
one
int'rest
Body
acts
with
Mind
.
As
Fruits
ungrateful
to
the
Planter's
care
On
savage
stocks
inserted
,
learn
to
bear
,
The
surest
Virtues
thus
from
Passions
shoot
,
Wild
Nature's
Vigour
working
at
the
root
.
What
Crops
of
Wit
and
Honesty
appear
,
From
Spleen
,
from
Obstinacy
,
Hate
or
Fear
!
See
Anger
,
Zeal
and
Fortitude
supply
;
Ev'n
Av'rice
Prudence
;
Sloth
Philosophy
;
Envy
,
to
which
th'
ignoble
mind's
a
slave
,
Is
Emulation
in
the
Learn'd
and
Brave
:
Lust
,
thro'
some
certain
Strainers
well
refin'd
,
Is
gentle
Love
,
and
charms
all
Womankind
.
Nor
Virtue
,
male
or
female
,
can
we
name
,
But
what
will
grow
on
Pride
,
or
grow
on
Shame
.
Thus
Nature
gives
us
(
let
it
check
our
pride
)
The
Virtue
nearest
to
our
Vice
ally'd
;
Reason
the
Byas
turns
to
Good
from
Ill
,
And
Nero
reigns
a
Titus
,
if
he
will
.
The
fiery
soul
abhorr'd
in
Catiline
In
Decius
charms
,
in
Curtius
is
divine
.
The
same
Ambition
can
destroy
or
save
,
And
makes
a
Patriot
,
as
it
makes
a
Knave
.
This
Light
and
Darkness
,
in
our
Chaos
join'd
,
What
shall
divide
?
The
God
within
the
Mind
.
Extremes
in
nature
equal
ends
produce
,
In
man
,
they
join
to
some
mysterious
use
;
Tho'
oft
so
mix'd
,
the
diff'rence
is
too
nice
Where
ends
the
virtue
,
or
begins
the
vice
,
Now
this
,
now
that
the
other's
bound
invades
,
As
in
some
well-wrought
Picture
,
lights
and
shades
.
Fools
!
who
from
hence
into
the
notion
fall
,
That
Vice
or
Virtue
there
is
none
at
all
.
If
white
and
black
,
blend
,
soften
,
and
unite
A
thousand
ways
,
is
there
no
black
or
white
?
Ask
your
own
Heart
,
and
nothing
is
so
plain
;
'Tis
to
mistake
them
,
costs
the
time
and
pain
.
Vice
is
a
monster
of
so
frightful
mien
,
As
,
to
be
hated
,
needs
but
to
be
seen
;
Yet
seen
too
oft
,
familiar
with
her
face
,
We
first
endure
,
then
pity
,
then
embrace
.
But
where
th'
Extreme
of
Vice
,
was
ne'er
agreed
;
Ask
,
where's
the
North
?
at
York'tis
on
the
Tweed
,
In
Scotland
at
the
Orcades
,
and
there
At
Greenland
,
Zembla
,
or
the
Lord
knows
where
.
No
creature
owns
it
,
in
the
first
degree
,
But
thinks
his
Neighbour
farther
gone
than
he
.
Ev'n
those
who
dwell
beneath
her
very
Zone
,
Or
never
feel
the
rage
,
or
never
own
;
What
happier
Natures
shrink
at
with
affright
,
The
hard
Inhabitant
contends
is
right
.
Virtuous
and
vicious
ev'ry
man
must
be
,
Few
in
th'
Extreme
,
but
all
in
the
Degree
:
The
Rogue
and
Fool
by
fits
is
fair
and
wise
,
And
ev'n
the
best
by
fits
what
they
despise
,
'Tis
but
by
Parts
we
follow
Good
or
Ill
,
For
,
Vice
or
Virtue
,
Self
directs
it
still
;
Each
Individual
seeks
a
sev'ral
goal
:
But
HEAV'N'S
great
view
is
One
,
and
that
the
WHOLE
:
That
counter-works
each
Folly
and
Caprice
;
That
disappoints
th'
Effect
of
ev'ry
Vice
:
That
,
happy
Frailties
to
all
ranks
apply'd
,
Shame
to
the
Virgin
,
to
the
Matron
Pride
,
Fear
to
the
Statesman
,
Rashness
to
the
Chief
,
To
Kings
Presumption
,
and
to
Crowds
Belief
.
That
,
Virtue's
Ends
from
Vanity
can
raise
,
Which
seeks
no
int'rest
,
no
reward
but
Praise
;
And
build
on
Wants
,
and
on
Defects
of
mind
,
The
Joy
,
the
Peace
,
the
Glory
of
Mankind
.
Heav'n
forming
each
on
other
to
depend
,
A
Master
,
or
a
Servant
,
or
a
Friend
,
Bids
each
on
other
for
assistance
call
,
'Till
one
man's
weakness
grows
the
strength
of
all
.
Wants
,
Frailties
,
Passions
,
closer
still
allye
The
common
int'rest
,
or
endear
the
tye
:
To
these
we
owe
true
Friendship
,
Love
sincere
,
Each
home-felt
joy
that
Life
inherits
here
:
Yet
from
the
same
we
learn
,
in
its
decline
,
Those
joys
,
those
loves
,
those
int'rests
to
resign
;
Taught
half
by
reason
,
half
by
mere
decay
,
To
welcome
Death
,
and
calmly
pass
away
.
Whate'er
the
Passion
,
Knowledge
,
Fame
,
or
Pelf
,
Not
one
will
change
his
Neighbour
with
himself
.
The
learn'd
are
happy
,
Nature
to
explore
;
The
fool
is
happy
,
that
he
knows
no
more
;
The
rich
are
happy
in
the
plenty
giv'n
;
The
poor
contents
him
with
the
care
of
Heav'n
.
See
the
blind
Beggar
dance
,
the
Cripple
sing
,
The
Sot
a
Hero
,
Lunatic
a
King
,
The
starving
Chymist
in
his
golden
Views
Supreamly
blest
,
the
Poet
in
his
Muse
.
See
!
some
strange
Comfort
ev'ry
State
attend
,
And
Pride
bestow'd
on
all
,
a
common
Friend
;
See
!
some
fit
Passion
ev'ry
Age
supply
,
Hope
travels
thro'
,
nor
quits
us
when
we
die
.
'Till
then
,
Opinion
gilds
with
varying
rays
Those
painted
clouds
that
beautify
our
days
;
Each
want
of
Happiness
by
Hope
supply'd
,
And
each
vacuity
of
Sense
by
Pride
.
These
build
up
all
that
Knowledge
can
destroy
;
In
Folly's
cup
still
laughs
the
bubble
,
Joy
;
One
Prospect
lost
,
another
still
we
gain
,
And
not
a
Vanity
is
giv'n
in
vain
:
Ev'n
mean
Self-Love
becomes
,
by
force
divine
,
The
Scale
to
measure
others
wants
by
thine
.
See
!
and
confess
,
one
comfort
still
must
rise
,
'Tis
this
,
tho'
Man's
a
Fool
,
yet
GOD
IS
WISE
.
EPISTLE
III
.
LEarn
Dulness
,
learn
!
"
The
Universal
Cause
"
Acts
to
one
End
,
but
acts
by
various
Laws
.
"
In
all
the
Madness
of
superfluous
Health
,
The
Trim
of
Pride
,
and
Impudence
of
Wealth
,
Let
that
great
Truth
be
present
night
and
day
;
But
most
be
present
,
if
thou
preach
,
or
pray
.
View
thy
own
World
:
behold
the
Chain
of
Love
Combining
all
below
,
and
all
above
.
See
,
plastic
Nature
working
to
this
End
,
The
single
Atoms
each
to
other
tend
,
Attract
,
attracted
to
,
the
next
in
place
,
Form'd
,
and
impell'd
,
its
Neighbour
to
embrace
.
See
Matter
next
,
with
various
life
endu'd
,
Press
to
one
Centre
still
,
the
Gen'ral
Good
.
See
dying
Vegetables
Life
sustain
,
See
Life
dissolving
vegetate
again
.
All
Forms
that
perish
other
forms
supply
,
By
turns
they
catch
the
vital
breath
,
and
die
;
Like
Bubbles
on
the
Sea
of
Matter
born
,
They
rise
,
they
break
,
and
to
that
Sea
return
.
Nothing
is
foreign
:
Parts
relate
to
Whole
:
One
all-extending
,
all-preserving
Soul
Connects
each
Being
,
greatest
with
the
least
?
Made
Beast
in
aid
of
Man
,
and
Man
of
Beast
;
All
serv'd
,
and
serving
,
nothing
stands
alone
;
The
Chain
holds
on
,
and
where
it
ends
,
unknown
!
Has
GOD
,
thou
Fool
!
work'd
solely
for
thy
good
,
Thy
joy
,
thy
pastime
,
thy
attire
,
thy
food
?
Who
for
thy
Table
feeds
the
wanton
Fawn
,
For
him
as
kindly
spreads
the
flow'ry
Lawn
.
Is
it
for
thee
the
Lark
ascends
and
sings
?
Joy
tunes
his
voice
,
Joy
elevates
his
wings
:
Is
it
for
thee
the
Linnet
pours
his
throat
?
Loves
of
his
own
,
and
raptures
swell
the
note
.
The
bounding
Steed
you
pompously
bestride
,
Shares
with
his
Lord
the
pleasure
and
the
pride
.
Is
thine
alone
the
Seed
that
strows
the
plain
?
The
Birds
of
heav'n
shall
vindicate
their
grain
:
Thine
the
full
Harvest
of
the
golden
year
?
Part
pays
,
and
justly
,
the
deserving
Steer
.
The
Hog
that
plows
not
,
nor
obeys
thy
call
,
Lives
on
the
labours
of
this
Lord
of
all
.
Know
,
Nature's
Children
all
divide
her
care
;
The
Furr
that
warms
a
Monarch
,
warm'd
a
Bear
.
While
Man
exclaims
,
"
see
all
things
for
my
use
!
See
Man
for
mine
,
"
replies
a
pamper'd
Goose
:
What
care
to
tend
,
to
lodge
,
to
cram
,
to
treat
him
,
All
this
he
knew
;
but
not
that
'twas
to
eat
him
.
As
far
as
Goose
could
judge
,
he
reason'd
right
,
But
as
to
Man
,
mistook
the
matter
quite
:
And
just
as
short
of
Reason
,
Man
will
fall
,
Who
thinks
All
made
for
One
,
not
One
for
All
.
Grant
,
that
the
pow'rful
still
the
weak
controul
,
Be
Man
the
Wit
and
Tyrant
of
the
whole
.
Nature
that
Tyrant
checks
;
He
only
knows
And
feels
,
another
creature's
wants
and
woes
.
Say
will
the
falcon
,
stooping
from
above
,
Smit
with
her
varying
plumage
,
spare
the
dove
?
Admires
the
jay
the
insect's
gilded
wings
,
Or
hears
the
hawk
,
when
Philomela
sings
?
Man
cares
for
All
:
to
birds
he
gives
his
woods
,
To
beasts
his
pastures
,
and
to
fish
his
floods
;
For
some
his
Int'rest
prompts
him
to
provide
,
For
more
his
Pleasure
,
yet
for
more
his
Pride
:
All
feed
on
one
vain
Patron
,
and
enjoy
Th'
extensive
blessing
of
his
Luxury
.
That
very
life
his
learned
hunger
craves
,
He
saves
from
famine
,
from
the
savage
saves
;
Nay
,
feasts
the
Animal
he
dooms
his
feast
,
And
'till
he
ends
the
Being
,
makes
it
blest
:
Which
sees
no
more
the
stroke
,
or
feels
the
pain
,
Than
favour'd
Man
,
by
Touch
aetherial
slain
.
Several
of
the
Ancients
,
and
many
of
the
Orientals
at
this
day
,
esteam'd
those
who
were
struck
by
Lightning
as
sacred
Persons
,
and
the
particular
Favourites
of
Heaven
.
The
Creature
had
his
feast
of
life
before
;
Thou
too
must
perish
,
when
thy
feast
is
o'er
!
To
each
unthinking
being
Heav'n
a
friend
,
Gives
not
the
useless
knowledge
of
its
End
;
To
Man
imparts
it
;
but
with
such
a
View
,
As
while
he
dreads
it
,
makes
him
hope
it
too
:
The
hour
conceal'd
,
and
so
remote
the
fear
,
Death
still
draws
nearer
,
never
seeming
near
.
Great
standing
Miracle
!
that
Heav'n
assign'd
Its
only
thinking
thing
,
this
turn
of
mind
.
Whether
with
Reason
,
or
with
Instinct
blest
,
Know
,
all
enjoy
that
pow'r
which
suits
'em
best
,
To
Bliss
,
alike
,
by
that
direction
tend
,
And
find
the
means
proportion'd
to
their
end
.
Say
,
where
full
Instinct
is
th'
unerring
guide
,
What
Pope
or
Council
can
they
need
beside
?
Reason
,
however
able
,
cool
at
best
,
Cares
not
for
service
,
or
but
serves
when
prest
,
Stays
till
we
call
,
and
then
not
often
near
;
But
honest
Instinct
comes
a
Volunteer
.
This
too
serves
always
,
Reason
never
long
;
One
must
go
right
,
the
other
may
go
wrong
.
See
then
the
acting
and
comparing
pow'rs
One
in
their
nature
,
which
are
two
in
ours
,
And
Reason
raise
o'er
Instinct
,
as
you
can
;
In
this
'tis
God
directs
,
in
that
'tis
Man
.
Who
taught
the
Nations
of
the
field
and
wood
,
To
shun
their
Poison
,
and
to
chuse
their
Food
?
Prescient
,
the
Tydes
or
Tempests
to
withstand
,
Build
on
the
Wave
,
or
arch
beneath
the
Sand
?
Who
made
the
Spider
Parallels
design
,
Sure
as
De-Moivre
,
without
rule
or
line
?
Who
bid
the
Stork
,
Columbus-like
,
explore
Heav'ns
not
his
own
,
and
worlds
unknown
before
?
Who
calls
the
Council
,
states
the
certain
day
,
Who
forms
the
Phalanx
,
and
who
points
the
way
?
God
,
in
the
Nature
of
each
being
,
founds
Its
proper
bliss
,
and
sets
its
proper
bounds
:
But
as
he
fram'd
a
Whole
,
the
whole
to
bless
On
mutual
Wants
built
mutual
Happiness
:
So
from
the
first
Eternal
ORDER
ran
,
And
Creature
link'd
to
Creature
,
Man
to
Man
.
What'ere
of
Life
all-quickening
Aether
keeps
,
Or
breathes
thro'
Air
,
or
shoots
beneath
the
Deeps
,
Or
pours
profuse
on
Earth
;
one
Nature
feeds
The
vital
flame
,
and
swells
the
genial
seeds
.
Not
Man
alone
,
but
all
that
roam
the
wood
,
Or
wing
the
sky
,
or
roll
along
the
flood
,
Each
loves
Itself
,
but
not
itself
alone
,
Each
Sex
desires
alike
,
till
two
are
one
:
Nor
ends
the
pleasure
with
the
fierce
embrace
;
They
love
themselves
,
a
third
time
,
in
their
Race
.
Thus
beast
and
bird
their
common
charge
attend
,
The
mothers
nurse
it
,
and
the
sires
defend
;
The
young
dismiss'd
to
wander
earth
or
air
,
There
stops
the
Instinct
,
and
there
ends
the
care
,
The
link
dissolves
,
each
seeks
a
fresh
embrace
,
Another
love
succeeds
,
another
race
.
A
longer
care
Man's
helpless
kind
demands
;
That
longer
care
contracts
more
lasting
bands
:
Reflection
,
Reason
,
still
the
ties
improve
,
At
once
extend
the
Int'rest
,
and
the
Love
:
With
Choice
we
fix
,
with
Sympathy
we
burn
,
Each
Virtue
in
each
Passion
takes
its
turn
;
And
still
new
Needs
,
new
Helps
,
new
Habits
rise
,
That
graft
Benevolence
on
Charities
.
Still
as
one
brood
,
and
as
another
rose
,
These
nat'ral
Love
maintain'd
,
habitual
those
;
The
last
scarce
ripen'd
into
perfect
Man
,
Saw
helpless
Him
from
whom
their
life
began
:
Mem'ry
,
and
Forecast
,
just
returns
engage
,
That
pointed
back
to
Youth
,
this
on
to
Age
;
While
Pleasure
,
Gratitude
,
and
Hope
combin'd
,
Still
spread
the
Int'rest
,
and
preserv'd
the
Kind
.
Nor
think
,
in
Nature's
State
they
blindly
trod
;
The
State
of
NATURE
was
the
Reign
of
GOD
:
Self-Love
,
and
Social
,
at
her
birth
began
,
UNION
the
Bond
of
all
things
,
and
of
Man
.
Pride
then
was
not
;
nor
Arts
,
that
Pride
to
aid
;
Man
walk'd
with
Beast
,
joint
Tenant
of
the
Shade
;
The
same
his
Table
,
and
the
same
his
Bed
;
No
murder
cloath'd
him
,
and
no
murder
fed
.
In
the
same
Temple
,
the
resounding
Wood
,
All
vocal
Beings
hymn'd
their
equal
God
:
The
Shrine
with
Gore
unstain'd
,
with
Gold
undrest
,
Unbrib'd
,
unbloody
,
stood
the
blameless
Priest
.
Heav'ns
Attribute
was
Universal
Care
,
And
Man's
Prerogative
to
rule
,
but
spare
.
Ah
how
unlike
the
man
of
times
to
come
!
Of
half
that
live
,
the
Butcher
,
and
the
Tomb
;
Who
,
foe
to
Nature
,
hears
the
gen'ral
groan
,
Murders
their
species
,
and
betrays
his
own
.
But
just
disease
to
luxury
succeeds
,
And
ev'ry
death
its
own
Avenger
breeds
;
The
Fury-Passions
from
that
blood
began
,
And
turn'd
on
Man
a
fiercer
savage
,
Man
.
See
him
from
Nature
rising
slow
to
Art
!
To
copy
Instinct
then
was
Reason's
part
;
Thus
then
to
Man
the
Voice
of
Nature
spake
—
"
Go
!
from
the
Creatures
thy
instructions
take
;
"
Learn
from
the
Birds
,
what
food
the
thickets
yield
;
"
Learn
from
the
Beasts
,
the
Physick
of
the
field
:
"
Thy
Arts
of
building
from
the
Bee
receive
;
"
Learn
of
the
Mole
to
plow
,
the
Worm
to
weave
;
"
Learn
of
the
little
Oppian
.
Halieut.
Lib.
I.
describes
this
Fish
in
the
following
manner
.
They
swim
on
the
surface
of
the
Sea
,
on
the
back
of
their
Shells
,
which
exactly
re
semble
the
Hulk
of
a
Ship
;
they
raise
two
Feet
like
Mafts
,
and
extend
a
Membrane
between
which
serves
as
a
Sail
;
the
other
two
Feet
they
employ
as
Oars
at
the
side
.
They
are
usually
seen
in
the
Mediterranean
.
Nautilus
to
sail
,
"
Spread
the
thin
oar
,
and
catch
the
driving
gale
.
"
Here
too
all
Forms
of
social
Union
find
,
"
And
hence
let
Reason
,
late
,
instruct
mankind
:
"
Here
subterranean
Works
and
Cities
see
,
"
There
Towns
aerial
on
the
waving
Tree
.
"
Learn
each
small
people's
Genius
,
Policies
;
"
The
Ants
Republick
,
and
the
Realm
of
Bees
;
"
How
those
in
common
all
their
stores
bestow
,
"
And
Anarchy
without
confusion
know
,
"
And
these
for
ever
,
tho'
a
Monarch
reign
,
"
Their
sep'rate
Cells
and
Properties
maintain
.
"
Mark
what
unvary'd
Laws
preserve
their
State
,
"
Laws
wise
as
Nature
,
and
as
fix'd
as
Fate
.
"
In
vain
thy
Reason
finer
webs
shall
draw
,
"
Entangle
Justice
in
her
Net
of
Law
,
"
And
Right
too
rigid
harden
into
Wrong
,
"
Still
for
the
strong
too
weak
,
the
weak
too
strong
.
"
Yet
go
!
and
thus
o'er
all
the
Creatures
sway
,
"
Thus
let
the
wiser
make
the
rest
obey
,
"
Who
for
those
Arts
they
learn'd
of
Brutes
before
,
"
As
Kings
shall
crown
them
,
or
as
Gods
adore
.
Great
Nature
spoke
;
observant
Men
obey'd
;
Cities
were
built
,
Societies
were
made
:
Here
rose
one
little
State
;
another
near
Grew
by
like
means
,
and
join'd
thro'
Love
,
or
Fear
.
Did
here
the
Trees
with
ruddier
burdens
bend
,
And
there
the
Streams
in
purer
rills
descend
?
What
War
could
ravish
,
Commerce
could
bestow
,
And
he
return'd
a
friend
,
who
came
a
foe
.
Converse
and
Love
mankind
might
strongly
draw
,
When
Love
was
Liberty
,
and
Nature
Law
.
Thus
States
were
form'd
;
the
name
of
King
unknown
,
'Till
common
Int'rest
plac'd
the
sway
in
One
.
Then
VIRTUE
ONLY
(
or
in
Arts
,
or
Arms
,
Diffusing
blessings
,
or
averting
harms
)
The
same
which
in
a
Sire
the
Sons
obey'd
,
A
Prince
the
Father
of
a
People
made
.
'Till
then
,
by
Nature
crown'd
,
each
Patriarch
sate
,
King
,
Priest
,
and
Parent
of
his
growing
State
:
On
him
,
their
second
Providence
,
they
hung
,
Their
Law
,
his
Eye
;
their
Oracle
,
his
Tongue
.
He
,
from
the
wond'ring
furrow
call'd
their
food
,
Taught
to
command
the
Fire
,
controul
the
Flood
,
Draw
forth
the
Monsters
of
th'
Abyss
profound
,
Or
fetch
th'
aerial
Eagle
to
the
ground
.
Till
drooping
,
sick'ning
,
dying
,
they
began
Whom
they
rever'd
as
God
,
to
mourn
as
Man
.
Then
,
looking
up
from
Sire
to
Sire
,
explor'd
One
great
,
first
Father
,
and
that
first
ador'd
.
Or
plain
Tradition
that
this
All
begun
,
Convey'd
unbroken
Faith
from
Sire
to
Son
,
The
Workman
from
the
Work
distinct
was
known
,
And
simple
Reason
never
sought
but
One
:
E're
Wit
oblique
had
broke
that
steady
light
,
Man
,
like
his
Maker
,
saw
,
that
all
was
right
,
To
Virtue
in
the
paths
of
Pleasure
trod
,
And
own'd
a
Father
when
he
own'd
a
God
.
LOVE
all
the
Faith
,
and
all
th'
Allegiance
then
;
For
Nature
knew
no
Right
Divine
in
Men
,
No
Ill
could
fear
in
God
;
and
understood
A
Sovereign
Being
but
a
Sovereign
Good
.
True
Faith
,
true
Policy
,
united
ran
,
That
was
but
Love
of
God
,
and
this
of
Man
.
Who
first
taught
souls
enslav'd
,
and
realms
undone
,
Th'
enormous
Faith
of
Many
made
for
One
?
That
proud
Exception
to
all
Nature's
laws
,
T'invert
the
World
,
and
counter-work
its
Cause
?
Force
first
made
Conquest
,
and
that
Conquest
,
Law
;
Till
Superstition
taught
the
Tyrant
Awe
,
Then
shar'd
the
Tyranny
,
and
lent
it
aid
,
And
Gods
of
Conqu'rors
,
Slaves
of
Subjects
made
:
She
,
midst
the
Light'ning's
blaze
and
Thunder's
sound
,
When
rock'd
the
Mountains
,
and
when
groan'd
the
ground
,
She
taught
the
weak
to
bend
,
the
proud
to
pray
To
Pow'r
unseen
,
and
mightier
far
than
they
.
She
,
from
the
rending
earth
,
and
bursting
skies
,
Saw
Gods
descend
,
and
Fiends
infernal
rise
;
Here
fix'd
the
dreadful
,
there
the
blest
abodes
;
Fear
made
her
Devils
,
and
weak
Hope
her
Gods
:
Gods
partial
,
changeful
,
passionate
,
unjust
,
Whose
Attributes
were
Rage
,
Revenge
,
or
Lust
:
Such
as
the
souls
of
Cowards
might
conceive
,
And
form'd
like
Tyrants
,
Tyrants
would
believe
.
Zeal
then
,
not
Charity
,
became
the
guide
,
And
Hell
was
built
on
Spite
,
and
Heav'n
on
Pride
.
Then
sacred
seem'd
th'
Aethereal
Vault
no
more
;
Altars
grew
marble
then
,
and
reek'd
with
gore
:
Then
first
the
Flamen
tasted
living
food
;
Next
his
grim
Idol
smear'd
with
human
blood
;
With
Heav'ns
own
Thunders
shook
the
world
below
,
And
play'd
the
God
an
Engine
on
his
foe
.
So
drives
Self-love
,
thro'just
and
thro'
unjust
,
To
One
man's
Pow'r
,
Ambition
,
Lucre
,
Lust
:
The
same
Self-love
,
in
All
,
becomes
the
cause
Of
what
restrains
him
,
Government
and
Laws
.
For
what
one
likes
if
others
like
as
well
,
What
serves
one
Will
when
many
Wills
rebel
?
How
shall
he
keep
,
what
sleeping
or
awake
A
weaker
may
surprize
,
a
stronger
take
?
His
Safety
must
his
Liberty
restrain
;
All
join
to
guard
what
each
desires
to
gain
.
Forc'd
into
Virtue
thus
by
Self-defence
,
Ev'n
Kings
learn'd
Justice
and
Benevolence
:
Self-love
forsook
the
path
it
first
pursu'd
,
And
found
the
private
in
the
public
Good
.
'Twas
then
,
the
studious
Head
,
or
gen'rous
Mind
,
Follo'wer
of
God
,
or
Friend
of
Humankind
,
Poet
or
Patriot
rose
,
but
to
restore
The
Faith
and
Moral
,
Nature
gave
before
;
Re-lum'd
her
ancient
light
,
not
kindled
new
;
If
not
God's
Image
,
yet
his
Shadow
drew
;
Taught
Pow'rs
due
use
to
People
and
to
Kings
,
Taught
,
not
to
slack
nor
strain
its
tender
strings
;
The
Less
,
and
Greater
,
set
so
justly
true
,
That
touching
one
must
strike
the
other
too
,
And
jarring
Int'rests
of
themselves
create
Th'
according
Music
of
a
well-mix'd
State
.
Such
is
the
WORLD'S
great
Harmony
,
that
springs
From
Union
,
Order
,
full
Consent
of
things
!
Where
small
and
great
,
where
weak
and
mighty
made
To
serve
,
not
suffer
,
strengthen
,
not
invade
,
More
pow'rful
each
as
needful
to
the
rest
,
And
in
proportion
as
it
blesses
,
blest
,
Draw
to
one
point
,
and
to
one
Centre
bring
Beast
,
Man
,
or
Angel
,
Servant
,
Lord
,
or
King
.
For
Forms
of
Government
let
fools
contest
,
Whate'er
is
best
administred
,
is
best
:
For
Modes
of
Faith
let
graceless
Zealots
fight
,
His
can't
be
wrong
whose
Life
is
in
the
right
:
All
must
be
false
,
that
thwart
this
One
,
great
End
,
And
all
of
God
,
that
bless
Mankind
,
or
mend
,
Man
,
like
the
gen'rous
Vine
,
supported
lives
,
The
Strength
he
gains
is
from
th'
Embrace
he
gives
.
On
their
own
Axis
as
the
Planets
run
,
Yet
make
at
once
their
Circle
round
the
Sun
;
So
two
consistent
Motions
act
the
soul
,
And
one
regards
Itself
,
and
one
the
Whole
.
Thus
God
and
Nature
link'd
the
gen'ral
Frame
,
And
bade
Self-Love
and
Social
be
the
same
.
EPISTLE
IV
.
O
HAPPINESS
!
our
Being's
End
and
Aim
!
Good
,
Pleasure
,
Ease
,
Content
!
whate'er
thy
name
:
That
Something
still
,
which
prompts
th'eternal
sigh
,
For
which
we
bear
to
live
,
nor
fear
to
die
;
Which
still
so
near
us
,
yet
beyond
us
lies
,
O'erlook'd
,
seen
double
,
by
the
fool
—
and
wise
.
Plant
of
Caelestial
seed
!
if
dropt
below
,
Say
,
in
what
mortal
soil
thou
deign'st
to
grow
?
Fair-opening
to
some
Court's
propitious
Shine
,
Or
deep
with
diamonds
in
the
flaming
Mine
,
Twin'd
with
the
wreaths
Parnassian
Laurels
yield
,
Or
reap'd
in
Iron
Harvests
of
the
Field
?
Where
grows
—
where
grows
it
not
?
—
If
vain
our
toil
,
We
ought
to
blame
the
Culture
,
not
the
Soil
:
Fix'd
to
no
spot
is
Happiness
sincere
;
'Tis
no
where
to
be
found
,
or
ev'ry
where
;
'Tis
never
to
be
bought
,
but
always
free
,
And
fled
from
Monarchs
,
ST.
JOHN
!
dwells
with
thee
.
Ask
of
the
Learn'd
the
way
,
the
Learn'd
are
blind
,
This
bids
to
serve
,
and
that
to
shun
mankind
:
Some
place
the
bliss
in
Action
,
some
in
Ease
,
Those
call
it
Pleasure
,
and
Contentment
these
:
Who
thus
define
it
,
say
they
more
or
less
Than
this
,
that
Happiness
is
Happiness
?
One
grants
his
Pleasure
is
but
Rest
from
pain
,
One
doubts
of
All
,
one
owns
ev'n
Virtue
vain
.
Take
Nature's
path
,
and
mad
Opinion's
leave
,
All
States
can
reach
it
,
and
all
Heads
conceive
;
Obvious
her
goods
,
in
no
Extreme
they
dwell
,
There
needs
but
thinking
right
,
and
meaning
well
;
And
mourn
our
various
portions
as
we
please
,
Equal
is
common
Sense
,
and
common
Ease
.
Remember
Man
!
"
the
Universal
Cause
"
Acts
not
by
partial
,
but
by
gen'ral
Laws
;
And
makes
what
Happiness
we
justly
call
,
Subsist
not
in
the
Good
of
one
,
but
all
.
There's
not
a
blessing
Individuals
find
,
But
some
way
leans
and
hearkens
to
the
Kind
.
No
Bandit
fierce
,
no
Tyrant
mad
with
pride
,
No
cavern'd
Hermit
,
rest
self-satisfy'd
;
Who
most
to
shun
or
hate
mankind
pretend
,
Seek
an
Admirer
,
or
wou'd
fix
a
Friend
.
Abstract
what
others
feel
,
what
others
think
,
All
Pleasures
sicken
,
and
all
Glories
sink
;
Each
has
his
share
,
and
who
wou'd
more
obtain
Shall
find
,
the
pleasure
pays
not
half
the
pain
.
ORDER
is
Heav'n's
first
Law
;
and
this
confest
,
Some
are
,
and
must
be
,
greater
than
the
rest
,
More
rich
,
more
wise
:
but
who
infers
from
hence
That
such
are
happier
,
shocks
all
common
sense
.
Heav'n
to
mankind
impartial
we
confess
If
all
are
equal
in
their
happiness
:
But
mutual
wants
this
happiness
increase
,
All
Nature's
diff'rence
keeps
all
Nature's
peace
.
Condition
,
Circumstance
is
not
the
thing
:
Bliss
is
the
same
,
in
Subject
or
in
King
;
In
who
obtain
defence
,
or
who
defend
;
In
him
who
is
,
or
him
who
finds
,
a
friend
.
Heav'n
breathes
thro'
ev'ry
member
of
the
whole
One
common
Blessing
,
as
one
common
Soul
:
But
Fortune's
gifts
if
each
alike
possest
,
And
each
were
equal
,
must
not
all
contest
?
If
then
to
all
men
Happiness
was
meant
,
God
in
Externals
could
not
place
Content
.
Fortune
her
gifts
may
variously
dispose
,
And
these
be
call'd
unhappy
,
happy
those
;
But
Heav'n's
just
balance
equal
will
appear
,
While
those
are
plac'd
in
Hope
,
and
these
in
Fear
:
Not
present
Good
or
Ill
,
the
joy
or
curse
,
But
future
views
,
of
Better
,
or
of
Worse
.
Oh
Sons
of
Earth
!
attempt
ye
still
to
rise
By
mountains
pil'd
on
mountains
,
to
the
Skies
?
Heav'n
still
with
laughter
the
vain
toil
surveys
,
And
buries
Madmen
in
the
Heaps
they
raise
.
Know
,
all
the
Good
that
Individuals
find
,
Or
God
and
Nature
meant
to
meer
mankind
,
Reason's
whole
pleasures
,
all
the
joys
of
Sense
,
Lie
in
three
words
,
Health
,
Peace
,
and
Competence
.
But
Health
consists
with
Temperance
alone
,
And
Peace
,
fair
Virtue
!
Peace
is
all
thy
own
;
The
gifts
of
Fortune
good
or
bad
may
gain
;
But
these
less
taste
them
,
as
they
worse
obtain
.
Say
,
in
pursuit
of
Profit
or
Delight
,
Who
risque
the
most
,
that
take
wrong
means
,
or
right
?
Of
Vice
or
Virtue
,
whether
blest
or
curst
,
Which
meets
Contempt
,
or
which
Compassion
first
?
Count
all
th'
advantage
prosp'rous
Vice
attains
,
'Tis
but
what
Virtue
flies
from
,
and
disdains
;
And
grant
the
bad
what
happiness
they
wou'd
,
One
they
must
want
,
which
is
,
to
pass
for
good
.
Oh
blind
to
Truth
,
and
God's
whole
Scheme
below
!
Who
fancy
Bliss
to
Vice
,
to
Virtue
Woe
:
Who
sees
and
follows
that
great
Scheme
the
best
,
Best
knows
his
blessing
,
and
will
most
be
blest
.
But
Fools
the
Good
alone
unhappy
call
,
For
Ills
or
Accidents
that
chance
to
All
.
See
FALKLAND
falls
,
the
virtuous
and
the
just
!
See
godlike
TURENNE
prostrate
on
the
dust
!
See
SIDNEY
bleeds
amid
the
martial
strife
!
Was
this
their
Virtue
,
or
Contempt
of
life
?
Say
was
it
Virtue
,
more
tho'
Heav'n
ne'er
gave
,
Lamented
DIGBY
!
sunk
thee
to
the
Grave
?
Tell
me
,
if
Virtue
made
the
Son
expire
,
Why
,
full
of
Days
and
Honour
,
lives
the
Sire
?
Why
drew
Marseilles
good
Bishop
purer
breath
,
When
Nature
sicken'd
,
and
each
gale
was
death
?
Or
why
so
long
(
in
Life
if
long
can
be
)
Lent
Heav'n
a
Parent
to
the
Poor
and
Me
?
What
makes
all
Physical
or
Moral
Ill
?
There
deviates
Nature
,
and
here
wanders
Will
.
God
sends
not
Ill
,
'tis
Nature
lets
it
fall
Or
Chance
escape
,
and
Man
improves
it
all
.
We
just
as
wisely
might
of
Heav'n
complain
,
That
righteous
Abel
was
destroy'd
by
Cain
,
As
that
the
virtuous
Son
is
ill
at
ease
,
When
his
lewd
Father
gave
the
dire
disease
.
Think
we
like
some
weak
Prince
th'
Eternal
Cause
,
Prone
for
his
Fav'rites
to
reverse
his
Laws
?
Shall
burning
Aetna
,
if
a
Sage
requires
,
Forget
to
thunder
,
and
recall
her
fires
?
On
Air
or
Sea
new
motions
be
imprest
,
O
blameless
Bethel
!
to
relieve
thy
breast
?
When
the
loose
Mountain
trembles
from
on
high
,
Shall
Gravitation
cease
,
if
you
go
by
?
Or
some
old
Temple
nodding
to
its
fall
,
For
Chartres
head
reserve
the
hanging
Wall
?
But
still
this
World
(
so
fitted
for
the
Knave
)
Contents
us
not
.
A
better
shall
we
have
?
A
Kingdom
of
the
Just
then
let
it
be
:
But
first
consider
how
those
Just
agree
?
The
Good
must
merit
God's
peculiar
care
;
But
who
but
God
can
tell
us
,
who
they
are
?
One
thinks
on
Calvin
Heav'n's
own
spirit
fell
,
Another
deems
him
Instrument
of
Hell
;
If
Calvin
feel
Heav'n's
Blessing
,
or
its
Rod
,
This
cries
there
is
,
and
that
,
there
is
no
God
.
What
shocks
one
part
will
edify
the
rest
,
Nor
with
one
System
can
they
all
be
blest
.
Give
each
a
System
,
all
must
be
at
strife
;
What
diff'rent
Systems
for
a
man
and
wife
?
The
very
best
will
variously
incline
,
And
what
rewards
your
Virtue
,
punish
mine
.
"
Whatever
is
,
is
right
.
"
—
This
world
,
'tis
true
,
Was
made
for
Caesar
—
but
for
Titus
too
:
And
which
more
blest
?
who
chain'd
his
Country
,
say
,
Or
he
,
whose
Virtue
sigh'd
to
lose
a
day
?
"
But
sometimes
Virtue
starves
while
Vice
is
fed
.
"
What
then
?
is
the
reward
of
Virtue
,
Bread
?
That
,
Vice
may
merit
;
'tis
the
price
of
Toil
:
The
Knave
deserves
it
when
he
tills
the
Soil
,
The
Knave
deserves
it
when
he
tempts
the
Main
,
Where
Madness
fights
,
for
Tyrants
,
or
for
Gain
.
The
good
man
may
be
weak
,
be
indolent
,
Nor
is
his
claim
to
Plenty
,
but
Content
.
But
grant
him
Riches
,
your
demand
is
o'er
?
"
No
—
shall
the
good
want
health
,
the
good
want
Pow'r
?
Add
health
and
pow'r
,
and
ev'ry
earthly
thing
:
"
Why
bounded
pow'r
?
why
private
?
why
no
King
?
Nay
,
why
external
for
internal
giv'n
,
Why
is
not
Man
a
God
,
and
Earth
a
Heav'n
?
Who
ask
and
reason
thus
,
will
scarce
conceive
God
gives
enough
while
he
has
more
to
give
:
Immense
the
Pow'r
,
immense
were
the
demand
;
Say
,
at
what
part
of
Nature
will
they
stand
?
What
nothing
earthly
gives
,
or
can
destroy
,
The
Soul's
calm
sun-shine
,
and
the
heart-felt
joy
,
Is
Virtue's
Prize
:
A
better
would
you
fix
,
And
give
Humility
a
Coach
and
six
?
Justice
a
Conqu'ror's
sword
,
or
Truth
a
Gown
,
Or
Publick
Spirit
,
its
great
cure
,
a
Crown
?
Rewards
that
either
would
to
Virtue
bring
No
joy
,
or
be
destructive
of
the
thing
.
How
oft
by
these
at
sixty
are
undone
The
Virtues
of
a
Saint
at
twenty-one
!
For
Riches
,
can
they
give
but
to
the
Just
,
His
own
Contentment
,
or
another's
Trust
?
Judges
and
Senates
have
been
bought
for
gold
,
Esteem
and
Love
were
never
to
be
sold
.
O
Fool
!
to
think
,
God
hates
the
worthy
Mind
,
The
Lover
,
and
the
Love
,
of
Human
kind
,
Whose
Life
is
healthful
,
and
whose
Conscience
clear
;
Because
he
wants
a
thousand
pounds
a
year
!
Honour
and
Shame
from
no
Condition
rise
;
Act
well
your
part
,
there
all
the
Honour
lies
.
Fortune
in
men
has
some
small
diff'rence
made
,
One
flaunts
in
Rags
,
one
flutters
in
Brocade
,
The
Cobler
apron'd
,
and
the
Parson
gown'd
,
The
Fryar
hooded
,
and
the
Monarch
crown'd
.
"
What
differ
more
(
you
cry
)
than
Crown
and
Cowl
?
"
I'll
tell
you
,
friend
:
a
Wise
man
and
a
Fool
.
You'll
find
,
if
once
the
Monarch
acts
the
Monk
,
Or
Cobler-like
,
the
Parson
will
be
drunk
,
Worth
makes
the
Man
,
and
want
of
it
the
Fellow
;
The
rest
,
is
all
but
Leather
or
Prunella
.
Stuck
o'er
with
Titles
,
and
hung
round
with
Strings
,
That
thou
may'st
be
,
by
Kings
,
or
Whores
of
Kings
.
Thy
boasted
Blood
,
a
thousand
years
or
so
,
May
from
Lucretia
to
Lucretia
flow
;
But
by
your
Father's
worth
if
yours
you
rate
,
Count
me
those
only
who
were
good
and
great
.
Go
!
if
your
ancient
but
ignoble
blood
Has
crept
thro'
Scoundrels
ever
since
the
Flood
,
Go
!
and
pretend
your
Family
is
young
;
Not
own
your
Fathers
have
been
fools
so
long
.
What
can
ennoble
Sots
,
or
Slaves
,
or
Cowards
?
Alas
!
not
all
the
blood
of
all
the
HOWARDS
.
Look
next
on
Greatness
,
say
where
Greatness
lies
?
"
Where
,
but
among
the
Heroes
,
and
the
Wise
?
"
Heroes
are
much
the
same
,
the
point's
agreed
,
From
Macedonia's
Madman
to
the
Suede
;
The
whole
strange
purpose
of
their
lives
,
to
find
Or
make
,
an
Enemy
of
all
Mankind
:
Not
one
looks
backward
,
onward
still
he
goes
,
Yet
ne'er
looks
foreward
,
further
than
his
nose
.
No
less
alike
the
Politick
and
wise
,
All
sly
slow
things
,
with
circumspective
eyes
;
Men
in
their
loose
,
unguarded
hours
they
take
,
Nor
that
themselves
are
wise
,
but
others
weak
.
But
grant
that
those
can
conquer
,
these
can
cheat
,
'Tis
phrase
absurd
to
call
a
Villain
great
.
Who
wickedly
is
wise
,
or
madly
brave
,
Is
but
the
more
a
fool
,
the
more
a
knave
.
Who
noble
ends
by
noble
means
obtains
,
Or
failing
,
smiles
in
Exile
or
in
Chains
,
Like
good
Aurelius
let
him
reign
,
or
bleed
Like
Socrates
,
that
Man
is
great
indeed
.
What's
Fame
?
that
fancy'd
Life
in
others
breath
!
A
thing
beyond
us
ev'n
before
our
death
.
Just
what
you
hear
you
have
,
and
what's
unknown
The
same
(
my
Lord
)
if
Tully's
,
or
your
own
.
All
that
we
feel
of
it
begins
and
ends
In
the
small
circle
of
our
foes
or
friends
;
To
all
beside
as
much
an
empty
Shade
An
Eugene
living
,
as
a
Caesar
dead
,
Alike
or
when
or
where
,
they
shone
or
shine
,
Or
on
the
Rubicon
,
or
on
the
Rhine
.
A
Wit's
a
Feather
,
and
a
Chief
a
Rod
;
An
honest
man's
the
noblest
Work
of
God
:
Fame
but
from
death
a
Villain's
name
can
save
,
As
Justice
tears
his
body
from
the
grave
;
When
what
t'
oblivion
better
were
resign'd
,
Is
hung
on
high
,
to
poison
half
mankind
.
All
Fame
is
foreign
,
but
of
true
desert
,
Plays
round
the
head
,
but
comes
not
to
the
heart
.
One
self-approving
hour
whole
years
out-weighs
Of
stupid
Starers
,
and
of
loud
huzza's
;
And
more
true
joy
Marcellus
exil'd
feels
Than
Caesar
with
a
Senate
at
his
heels
.
In
Parts
superior
what
advantage
lies
!
Tell
(
for
You
can
)
what
is
it
to
be
wise
?
'Tis
but
to
know
,
how
little
can
be
known
;
To
see
all
others
faults
,
and
feel
our
own
;
Condemn'd
in
Business
or
in
Arts
to
drudge
Without
a
Second
,
or
without
a
Judge
:
Truths
would
you
teach
,
or
save
a
sinking
Land
?
All
fear
,
none
aid
you
,
and
few
understand
.
Painful
Preheminence
!
yourself
to
view
Above
Life's
Weakness
,
and
its
Comforts
too
.
Bring
then
these
Blessings
to
a
strict
account
,
Make
fair
deductions
,
see
to
what
they
mount
?
How
much
of
other
each
is
sure
to
cost
?
How
each
for
other
oft
is
wholly
lost
?
How
inconsistent
greater
Goods
with
these
?
How
sometimes
Life
is
risqu'd
,
and
always
Ease
?
Think
,
and
if
still
the
Things
thy
envy
call
,
Say
,
would'st
thou
be
the
Man
to
whom
they
fall
?
To
sigh
for
Ribbands
if
thou
art
so
silly
,
Mark
how
they
grace
Lord
Umbra
,
or
Sir
Billy
.
Is
yellow
Dirt
the
passion
of
thy
life
?
Look
but
on
Gripus
,
or
on
Gripus'
wife
.
If
Parts
allure
thee
,
think
how
Bacon
shin'd
,
The
wisest
,
brightest
,
meanest
of
Mankind
:
Or
ravish'd
with
the
whistling
of
a
Name
,
See
Cromwell
,
damn'd
to
everlasting
Fame
!
If
all
,
united
,
thy
ambition
call
,
From
ancient
Story
learn
to
scorn
them
all
.
There
,
in
the
rich
,
the
honour'd
,
fam'd
,
and
great
,
See
the
false
Scale
of
Happiness
compleat
!
In
hearts
of
Kings
or
arms
of
Queens
who
lay
,
(
How
happy
!
)
those
to
ruin
,
these
betray
,
Mark
by
what
wretched
steps
their
Glory
grows
,
From
dirt
and
sea-weed
as
proud
Venice
rose
;
In
each
,
how
Guilt
and
Greatness
equal
ran
,
And
all
that
rais'd
the
Hero
sunk
the
Man
.
Now
Europe's
Lawrels
on
their
brows
behold
,
But
stain'd
with
Blood
,
or
ill
exchang'd
for
Gold
:
Then
see
them
broke
with
Toils
,
or
lost
in
Ease
,
Or
infamous
for
plunder'd
Provinces
.
Oh
Wealth
ill-fated
!
which
no
Act
of
same
E'er
taught
to
shine
,
or
sanctify'd
from
shame
!
What
greater
bliss
attends
their
close
of
life
?
Some
greedy
Minion
,
or
imperious
Wife
,
The
trophy'd
Arches
,
story'd
Halls
invade
,
And
haunt
their
slumbers
in
the
pompous
Shade
.
Alas
!
not
dazled
with
their
Noontide
ray
,
Compute
the
Morn
and
Evening
to
the
Day
:
The
whole
amount
of
that
enormous
Fame
A
Tale
!
that
blends
their
Glory
with
their
Shame
!
Know
then
this
Truth
(
enough
for
man
to
know
)
VIRTUE
alone
is
Happiness
below
.
The
only
point
where
human
bliss
stands
still
,
And
tastes
the
Good
without
the
fall
to
Ill
:
Where
only
,
Merit
constant
pay
receives
,
Is
bless'd
in
what
it
takes
and
what
it
gives
:
The
joy
unequal'd
,
if
its
end
it
gain
,
And
if
it
lose
,
attended
with
no
pain
:
Without
satiety
,
tho'
e'er
so
bless'd
,
And
but
more
relish'd
as
the
more
distress'd
:
The
broadest
Mirth
unfeeling
Folly
wears
,
Less
pleasing
far
than
Virtue's
very
Tears
:
Good
,
from
each
object
,
from
each
place
acquir'd
,
For
ever
exercis'd
,
yet
never
tir'd
;
Never
elated
,
while
one
Man's
oppress'd
;
Never
dejected
,
while
another's
bless'd
:
And
where
no
wants
,
no
wishes
can
remain
,
Since
but
to
wish
more
Virtue
,
is
to
gain
.
See
!
the
sole
Bliss
Heav'n
could
on
all
bestow
,
Which
who
but
feels
,
can
taste
,
but
thinks
,
can
know
:
Yet
,
poor
with
Fortune
and
with
Learning
blind
,
The
Bad
must
miss
,
the
Good
untaught
will
find
,
Slave
to
no
Sect
,
who
takes
no
private
road
,
But
looks
thro'
Nature
up
to
Nature's
GOD
,
Pursues
that
Chain
which
links
th'
immense
Design
,
Joyns
Heav'n
,
and
Earth
,
and
mortal
,
and
divine
;
Sees
,
that
no
Being
any
Bliss
can
know
But
touches
some
above
,
and
some
below
;
Learns
,
from
this
Union
of
the
rising
Whole
,
The
first
,
last
Purpose
of
the
human
Soul
;
And
knows
,
where
Faith
,
Law
,
Morals
all
began
,
All
end
,
in
LOVE
of
GOD
and
LOVE
of
MAN
.
For
him
alone
,
Hope
leads
from
gole
to
gole
,
And
opens
still
,
and
opens
,
on
his
Soul
,
Till
lengthen'd
on
to
Faith
,
and
unconfin'd
,
It
pours
the
bliss
that
fills
up
all
the
mind
.
He
sees
,
why
Nature
plants
in
Man
alone
Hope
of
known
bliss
,
and
Faith
in
bliss
unknown
?
(
Nature
,
whose
dictates
to
no
other
Kind
Are
giv'n
in
vain
,
but
what
they
seek
they
find
)
Wise
is
the
Present
:
she
connects
in
this
His
greatest
Virtue
with
his
greatest
Bliss
,
At
once
his
own
bright
Prospect
to
be
blest
,
And
strongest
Motive
to
assist
the
rest
.
Self-Love
thus
push'd
to
Social
,
to
Divine
,
Gives
thee
to
make
thy
Neighbour's
blessing
thine
:
Is
this
too
little
for
the
boundless
heart
?
Extend
it
,
let
thy
Enemies
have
part
!
Grasp
the
whole
Worlds
,
of
Reason
,
Life
,
and
Sense
,
In
one
close
System
of
Benevolence
!
Happier
,
as
kinder
!
in
whate'er
degree
;
And
height
of
Bliss
but
height
of
CHARITY
.
GOD
loves
from
whole
to
parts
:
but
human
Soul
Must
rise
from
individual
to
the
whole
.
Self-love
but
serves
the
virtuous
Mind
to
wake
,
As
the
small
pebble
stirs
the
peaceful
Lake
;
The
Centre
mov'd
,
a
Circle
strait
succeeds
,
Another
still
,
and
still
another
spreads
;
Friend
,
Parent
,
Neighbour
,
first
it
will
embrace
,
His
Country
next
,
and
next
all
Human-race
;
Wide
,
and
more
wide
,
th'
O'erflowings
of
the
mind
Take
ev'ry
Creature
in
,
of
every
kind
;
Earth
smiles
around
,
with
boundless
bounty
blest
,
And
Heav'n
beholds
its
Image
in
his
Breast
,
Come
then
,
my
Friend
!
my
Genius
come
along
,
Oh
Master
of
the
Poet
,
and
the
Song
!
And
while
the
Muse
now
stoops
,
or
now
ascends
,
To
Man's
low
Passions
or
their
glorious
Ends
,
Teach
me
like
thee
,
in
various
Nature
wise
,
To
fall
with
Dignity
,
with
Temper
rise
,
Form'd
by
thy
Converse
,
happily
to
steer
From
grave
to
gay
,
from
lively
to
severe
,
Correct
with
spirit
,
eloquent
with
ease
,
Intent
to
reason
,
or
polite
to
please
.
O
!
while
along
the
stream
of
Time
,
thy
Name
Expanded
flies
,
and
gathers
all
its
fame
,
Say
,
shall
my
little
Bark
attendant
sail
,
Pursue
the
Triumph
,
and
partake
the
Gale
?
When
Statesmen
,
Heroes
,
Kings
,
in
dust
repose
,
Whose
Sons
shall
blush
their
Fathers
were
thy
foes
,
Shall
then
this
Verse
to
future
age
pretend
Thou
wert
my
Guide
,
Philosopher
,
and
Friend
?
That
urg'd
by
thee
,
I
turn'd
the
tuneful
Art
From
Sounds
to
Things
,
from
Fancy
to
the
Heart
;
For
Wit's
false
Mirror
held
up
Nature's
Light
;
Shew'd
erring
Pride
,
Whatever
Is
,
is
Right
;
That
Reason
,
Passion
,
answer
one
great
Aim
;
That
true
Self-love
and
Social
are
the
same
;
That
Virtue
only
makes
our
Bliss
below
;
And
all
our
Knowledge
is
,
Ourselves
to
know
.